|
 In
the Name of Allah, Most
Gracious, Most Merciful
The Disease of Desires and Passionate Love
Shaykh ul-Islaam ibn Taymiyyah rahimahullaah
Extracted from "Diseases of the Hearts & their Cures"
Compiled by Ibraaheem bin `Abdullaah al-Haazimee
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Miserliness and jealousy are sicknesses that lead to the soul
hating
that which would benefit it, and its loving that which would
harm it.
This is why jealousy was mentioned alongside hatred and
resentment in
the preceding ahaadeeth. As for the sickness of desire and
passionate
love then this is the soul loving that which would harm it and
coupled with this is its hatred of that which would benefit it.
Passionate love is a psychological sickness, and when its
effects
become noticeable on the body, it becomes a sickness that
afflicts
the mind also. Either by afflicting the mind by the likes of
melancholy, or afflicting the body through weakness and
emaciation.
But the purpose here is to discuss its affect on the heart, for
passionate love is the fundament that makes the soul covet that
which
would harm it, similar is the one weak of body who covets that
which
harms it, and if he is not satiated by that then he is grieved,
and
if he is satiated then his sickness increases. The same applies
to
the heart afflicted with this love, for it is harmed by its
connection to the loved, either by seeing, touching, hearing,
even
think about it. And if he were to curb the love then the heart
is
hurt and grieved by this, and if he given is to the desire then
the
sickness becomes stronger and becomes a means through which the
grievance is increased.
In the hadeeth there occurs, "Indeed Allaah shelters His
believing
servant from the world just as one of you shelter your sick
ones from
food and drink (that would harm them)." [1]
In the hadeeth concerning the saving of Moosa reported by
Wahb[2],
which is recorded by Imaam Ahmad in az-Zuhd, "Allaah says:
`Indeed I
drive away My friends from the delights of this world and its
opulence and comfort just as the compassionate shepherd drives
away
his camel from the dangerous grazing lands. And indeed I make
them
avoid its tranquility and livelihood, just as the compassionate
shepherd makes his camel to avoid the resting-places wherein it
would
be easy prey. This is not because I consider them to be
insignificant, but so that they may complete their portion of
My
Kindness in safety and abundance, the delights of the world
will not
attract him and neither would desires overcome him.'"
Therefore the only cure for the sick lies in his removing the
sickness by removing this blameworthy love from his heart.
People are divided into two opinions concerning passionate
love: One
group says that if falls into the category of intentions and
wishes,
this being the famous opinion. Another groups says that it
falls into
the category of imagination and fantasies and that it is a
corruption
of the imagination since it causes one to depict the one who is
loved
in other than his true reality. This group went on to say: "And
this
is why Allaah has not been described with passionate love (ishk)
and
neither that He passionately loves (ya'shik) because He is far
removed from this, and one cannot be praised who has these
corrupt
thoughts."
As for the first group, then from them are those who said: "He
is
described with passionate love (ishk) because it is a complete
and
perfect love and Allaah loves (yuhib)." And it is reported in
the
narration of `Abdul Waahid bin Zayd that He said, "The servant
will
always continue to draw closer to me, loving Me and I loving
him
(A'shiquhoo)." This is the saying of some of the Soofis but the
majority do not apply this word to Allaah, because passionate
love is
a love exceeding the proper bounds, as for the Love of Allaah
then it
has no end and cannot exceed the proper bounds. Passionate love
is to
be considered blameworthy without any exceptions, it is not to
be
praised when it is directed towards the Creator or created
because it
is a love that exceeds the proper bounds.
This is also true because the word `passionate love' is only
employed
with regards to a man loving a woman or child (or vice versa),
it is
not employed in things such as the love of one's family,
property or
status, just as it is not employed with regards to the love of
the
Prophets and the righteous. Commonly, you will find this word
being
mentioned alongside a forbidden action, such as loving the
woman who
is not lawful for him, or loving a child joined with the
unlawful
glance and touch and other such unlawful actions.
As for the love of a man for his wife or slave-girl which leads
him
out of the folds of justice such that he does unlawful things
for her
and leaves what is obligatory - as commonly happens - even to
the
extent that he may oppress his son born of his old wife due to
this
love of his new wife, or to the extent that he will do things
to keep
her happy that would harm his religion and worldly life. For
example
his singling her out for inheritance that she does not deserve,
or
that he gives her family authority and property that exceeds
the
limits set by Allaah, or he goes to excesses in spending on
her, or
he makes unlawful things possible for her which harms his
religion
and worldly life. This passionate love is forbidden with
regards to
one who is permissible for him, so how would it be with regards
for
one who has passionate love for someone who is unlawful or with
regards to two men? For this contains a corruption the extent
of
which none can assess except the Lord of the servants; it is a
sickness that corrupts the religion and objectives of the one
who
possesses it, then it corrupts his intelligence and then his
body.
Allaah, the Most High, says,
Then do not be soft in speech, lest in whose heart is a disease
should be moved with desire, but speak in an honourable
manner.[3]
There are some whose hearts contain the disease of desire and
whose
perceptions are only skin deep. When the object of the desire
submits, the sickness is satiated, and this satiation
strengthens the
desire and pursuit of the object and hence strengthens the
sickness.
This is in contrast to the one whose objective is not met, for
this
failure results in removing the satiation that would strengthen
the
sickness and thereby the desire is weakened as is the love.
This is
because the person definitely intends that there be action
accompanying his desire, for otherwise all his desire would be
is
just whisperings of the soul, unless there is some speech or
looking
accompanying this.
As for the one who is afflicted with this passionate love but
holds
back and is patient, then indeed Allaah will reward him for his
taqwaa as occurs in the hadeeth: "That the one who passionately
loves
someone yet holds back, conceals this and is patient, then dies
you
this, will be a martyr." [4] This hadeeth is known to be the
report
of Yahya al-Qataat from Mujaahid from Ibn `Abbaas from the
Prophet
sallallaahu 'alayhi wa sallam but it is problematic and such a
hadeeth is not to be depended upon.
But it is known from the evidences of the Sharee`ah that if one
were
to hold back from performing that which is unlawful, be it
looking,
speaking or acting, and he conceals this and does not
articulate it
so as not to fall into that which is prohibited and he is
patient in
his obedience to Allaah and keeping away from disobedience to
Allaah,
despite the pain that his heart feels due to passionate love,
(similar to the case of the one who is patient through a
calamity),
then indeed this person would gain the same reward as those who
have
feared Allaah and been patient.
Verily, he who fears Allaah and is patient, then surely Allaah
makes
not the reward of the doers of good to be lost.[5]
This holds true for the disease of envy and all other
sicknesses that
afflict the heart. So when the soul pursues that which would
anger
Allaah, and the person prevents himself from this, fearing
Allaah,
then he is included in His saying,
But as for him who feared the standing before His Lord, and
restrained himself from impure evil desires, and lusts. Verily,
Paradise will be his abode.[6]
When the soul loves something, it will do all that it can to
attain
it, so the one who does this out of having a blameworthy love
or
hatred then this action of his would be sinful. For example his
hating a person due to envying him and thereby harming
whosoever is
linked to that person - either by preventing his rights or by
showing
them enmity, or his doing something that is commanded by Allaah
but
he does it due to his desires and not for the sake of Allaah.
These types of sicknesses are commonly found in the heart. The
person
can hate something and due to this hate, love a great many
things due
to mere whims and fancies. As one poet affected by this said,
"For the sake of a Sudanese girl he loved Sudan to the point
that he
loved the black dogs due to his love of her".
So he loved a black girl, and therefore loved all types of
black even
the blackness of dogs! All of this is a sickness in the heart
with
regards to its imagination, fantasies and desires. We ask
Allaah that
He eliminate all of the illnesses from our hearts, and we seek
refuge
with Allaah from evil manners, desires and sicknesses.
The heart has only been created for the worship of Allaah, and
this
is the natural disposition (fitrah) upon which Allaah created
His
servants as the Prophet sallallaahu 'alayhi wa sallam said,
"Every
new-born child is born upon the natural disposition and it is
his
parents that make him a Jew, Christian or a Magian, as an
animal
produces a perfect young animal, do you see any part of its
body
amputated?" Then Aboo Hurayrah, radiyallaahu `anhu, said,
recite if
you wish the saying of Allaah,
The Fitrah of Allaah with which He has created mankind. No
change is
there in the creation of Allaah.[7] [Reported by al-Bukhaaree
and
Muslim].
So Allaah has made the natural disposition of His servants to
love
Him and worship Him Alone, so if the natural disposition was to
be
left as it is without corrupting it, then it would be cognizant
of
Allaah, loving Him Alone; but the natural disposition does
become
corrupted due to the sickness of the heart - such as the
parents
making it a Jew or a Christian - even though this be by the
Will and
Predecree of Allaah, just like the body is altered by
amputation. But
even after this it is possible for the heart to return to the
natural
disposition if Allaah makes this easy for the one who does his
utmost
to return it to the natural disposition.
The Messengers were sent to affirm and re-establish the natural
disposition and to perfect it, not to alter it. So when the
heart
loves Allaah Alone, making the religion sincerely for Him, it
will
not be tried with this passionate love (directed to him) his
love of
Allaah Alone, making the religion sincerely for him, did not
allow
him to be overcome by this, rather Allaah said,
Thus it was, that We might turn away from him evil and illegal
sexual
intercourse. Surely he was one of Our chosen, guided slaves.[8]
As for the wife of al-`Azeez, it was because she was and her
nation
were polytheists that she was afflicted with passionate love.
No one,
and no one is afflicted with passionate love except that this
diminishes his singling out Allaah Alone for worship and his
faith.
The heart that repents to Allaah, fearing Him, has two routes
by
which it can remove this passionate love:
1) Repenting to Allaah and loving Him, for indeed this is more
satisfying and purer than anything else, and nothing will be
left to
love along side Allaah.
2) Fearing Allaah, for indeed fear is the opposite of
passionate love
and removes it.
So everyone who loves something, with passion or otherwise,
then this
love can be removed by loving that which is more beloved to
compete
with it.[9] This love can also be removed by fearing the
occurrence
of a harm that is more hateful to one than leaving this love.
So when
Allaah is more beloved to the servant than anything else, and
more
feared by him than anything else, then he will not fall into
passionate love or find any love that would compete with his
love of
Allaah, except in the case of negligence or at a time when this
love
and fear has become weak by his leaving some of the obligatory
duties
and by performing some of the prohibited actions. For indeed
faith
increases with obedience and decreases with disobedience, so
each
time a servant obeys Allaah out of love and fear, and leaves a
prohibited action out of love and fear, his love and fear
becomes
stronger, and any love or fear of anything else besides Allaah
will
disappear from his heart.
The same is true for the sickness of the body: for the health
of the
body is preserved by the same, and the sickness is repressed by
the
opposite. The correctness of the faith in the heart is
preserved by
its like, meaning that which would breed faith in the heart
from the
beneficial knowledge and righteous action for these are its
nourishment as occurs in the hadeeth of Ibn Mas`ood, reported
as his
saying and as a hadeeth of the Messenger sallallaahu 'alayhi wa
sallam, "Indeed every host loves that people come to his table
spread, and indeed the table spread of Allaah is the Qur'aan."
So the Qur'aan is the table spread of Allaah.
From those things that nourish the heart are supplication at
the end
of the night, the times of Adhaan and Iqaamah, in his
prostration, at
the ends of the prayers[10] - add to this repentance. For
indeed the
one who repents to Allaah and then in turn Allaah forgives him,
He
will then give him enjoyment for an appointed time. That he
takes to
reciting the reported adhkaar for the day and at the time he
sleeps.
That he bears with patience what he is enticed with that would
divert
him from all of this, than Allaah will immediately aid him with
a
spirit from Him and write faith in his heart. That he be eager
to
complete the obligatory duties such as the five prayers
inwardly and
outwardly for they are the pillars of the religion. That his
words of
recourse be `laa hawla wa laa quwwata illaa billaahi'[11] for
by them
the heavy burdens can be born, horrors can be overcome, and the
servant be gifted up the supplication and seeking help from
Allaah,
for the servant will be answered as long as he is not hasty,
saying: "I have supplicated and supplicated but I have not been
answered."[12] That he should know that help comes with
patience,
that relief comes after anxiety and distress, that after every
period
of difficulty there follows a period a period of ease.[13] That
he
knows that no prophet or one less than him was rewarded with a
good
end except as a result of his being patient.
And all praise and thanks are due to Allaah, the Lord of
Creation. To
Him belongs praise and grace for guiding us to Islaam and the
Sunnah,
a praise that would suffice His favours to us outwardly and
inwardly,
as in required for the nobility of His Face and might of His
Magnificence. Abundant Peace and Blessings be upon our master,
Muhammad sallallaahu 'alayhi wa sallam, and upon his family,
Companions, his wives - the mothers of the believers, and all
those
that follow them in good until the Day of Judgement.
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FOOTNOTES:
[1] A similar hadeeth to this reported by al-Bayhaqee and it is
a
da`eef hadeeth. (Refer to Fayd al-Qadeer).
[2] Wahb ibn Munabbih is a noble taabi`ee, but this hadeeth is
reported from him directly to the Prophet sallallaahu 'alayhi
wa
sallam and is not authentic.
[3] Soorah al-Ahzaab (33):32.
[4] A da`eef hadeeth. Refer to the discussion concerning its
inauthenticity in al-Jawaab al-Kaafee and Rawdah al-Muhibbeen
of Ibn
al-Qayyim and Silsilah ad-Da`eefah of al-Albaanee.
[5] Soorah Yoosuf (12):90.
[6] Soorah an-Naazi`aat (79):40-41.
[7] Soorah ar-Room (30):30.
[8] Soorah Yoosuf (12):24.
[9] Refer to Rawdah al-Muhibbeen of Ibn al-Qayyim for he has a
beautiful discussion concerning this.
[10] These are the times in which Allaah answers the
supplications,
there are authentic ahaadeeth concerning these.
[11] The Prophet sallallaahu 'alayhi wa sallam said, "indeed it
is a
treasure from the treasures of paradise." Reported by al-Bukhaaree
and Muslim from the hadeeth of Aboo Moosa al-Ash`aree.
[12] Reported by Muslim
[13] A hasan hadeeth reported by Ahmad and at-Tirmidhee from
the
hadeeth of Ibn `Abbaas
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